User Tools

Site Tools


Translations of this page?:
en:tipitaka:sut:kn:dhp:sut.kn.dhp.01_vara

Dhp 1. Yamakavaggo, transl. by Ven. Varado

Dhp I PTS: Dhp.v.1 CS: sut.kn.dhp.01

1. Yamakavaggo

translated from the Pali by

Alternate translation: Ven. Thanissaro | Buddharakkhita | Daw Mya Tin

Alternate formats: and the complete Online Verson

Verse 1

The phenomena [of suffering and happiness] are preceded by [states of] mind. [States of] mind are their leader. They are brought about by [states of] mind. If one acts or speaks with a defiled mind, suffering thence follows one as surely as the cartwheel follows the foot of the ox.

Manopubbaṅgamā dhammā manoseṭṭhā manomayā Manasā ce paduṭṭhena bhāsati vā karoti vā Tato naṁ dukkhamanveti cakkaṁ va vahato padaṁ

{Comments ⬇}

Verse 2

The phenomena [of suffering and happiness] are preceded by [states of] mind. [States of] mind are their leader. They are brought about by [states of] mind. If one speaks or acts with a pure mind, happiness thence follows one as surely as one’s never-departing shadow.

Manopubbaṅgamā dhammā manoseṭṭhā manomayā Manasā ce pasannena bhāsati vā karoti vā Tato naṁ sukhamanveti chāyā va anapāyinī

{Comments ⬇}

Verse 3

‘He insulted me.’ ‘He assaulted me.’ ‘He vanquished me.’ ‘He stole from me.’ For those who nurse these [ideas], their unfriendliness [towards others] does not cease.

Akkocchi maṁ avadhi maṁ ajini maṁ ahāsi me Ye ca taṁ upanayhanti veraṁ tesaṁ na sammati

{Comments ⬇}

Verse 4

‘He insulted me.’ ‘He assaulted me.’ ‘He vanquished me.’ ‘He stole from me.’ For those who do not nurse these [ideas], their unfriendliness [towards others] ceases.

Akkocchi maṁ avadhi maṁ ajini maṁ ahāsi me Ye taṁ na upanayhanti veraṁ tesūpasammati

Verse 5

Unfriendly deeds do not in any way cease in this world through unfriendliness. They cease through friendliness. This is a timeless truth.

Na hi verena verāni sammantīdha kudācanaṁ Averena ca sammanti esa dhammo sanantano

{Comments ⬇}

Verse 6

Others do not understand that we here face [the ever-present possibility of] death; but those who understand it, their quarrels cease.

Pare ca na vijānanti mayamettha yamāmase Ye ca tattha vijānanti tato sammanti medhagā

{Comments ⬇}

Verse 7

One who abides contemplating the loveliness [of the female body], whose sense faculties are unrestrained [from grasping, through mindfulness], who is immoderate in the use of food, lazy, and slothful, Māra will crush him as wind crushes a weak tree.

Subhānupassiṁ viharantaṁ indriyesu asaṁvutaṁ Bhojanamhi amattaññuṁ kusītaṁ hīnaviriyaṁ Taṁ ve pasahati māro vāto rukkhaṁ va dubbalaṁ

{Comments ⬇}

Verse 8

One who abides contemplating the unloveliness [of the body], whose sense faculties are well-restrained [from grasping, through mindfulness], who is moderate in the use of food, who has faith [in the perfection of the Perfect One’s enlightenment], who is energetically applied [to the practice], Māra will not crush him as wind does not crush a rocky mountain.

Asubhānupassiṁ viharantaṁ indriyesu susaṁvutaṁ Bhojanamhi ca mattaññuṁ saddhaṁ āraddhaviriyaṁ Taṁ ve nappasahati māro vāto selaṁ va pabbataṁ

{Comments ⬇}

Verse 9

One who is not free of spiritual impurity who wears the ochre robe, being devoid of inward taming and integrity, is not worthy of the ochre [robe].

Anikkasāvo kāsāvaṁ yo vatthaṁ paridahissati Apeto damasaccena na so kāsāvamarahati

Verse 10

But one who has renounced moral impurity, who is well established in virtue, who is endowed with inward taming and integrity, is indeed worthy of the ochre [robe].

Yo ca vantakasāvassa sīlesu susamāhito Upeto damasaccena sa ve kāsāvamarahati

{Comments ⬇}

Verse 11

Those with wrong thought and sphere of personal application think the essence [of the religious life] is in its non-essence, and see non-essence in its essence. They do not attain its essence.

Asāre sāramatino sāre cāsāradassino Te sāraṁ nādhigacchanti micchāsaṅkappagocarā

{Comments ⬇}

Verse 12

Those with right thought and sphere of personal application know the essence [of the religious life] as its essence, and its non-essence as its non-essence. They attain its essence.

Sārañca sārato ñatvā asārañca asārato Te sāraṁ adhigacchanti sammāsaṅkappagocarā

{Comments ⬇}

Verse 13

Just as rain seeps into a poorly roofed house, likewise attachment seeps into an undeveloped mind.

Yathā agāraṁ ducchannaṁ vuṭṭhi samativijjhati Evaṁ abhāvitaṁ cittaṁ rāgo samativijjhati

{Comments ⬇}

Verse 14

Just as rain does not seep into a well-roofed house, likewise attachment does not seep into a well-developed mind.

Yathā agāraṁ succhannaṁ vuṭṭhi na samativijjhati Evaṁ subhāvitaṁ cittaṁ rāgo na samativijjhati

Verse 15

In this world he grieves, having passed on he grieves. The evildoer grieves in both places. He grieves, he is troubled, on considering his own immoral activities.

Idha socati pecca socati pāpakārī ubhayattha socati So socati so vihaññati disvā kammakiliṭṭhamattano

{Comments ⬇}

Verse 16

In this world he rejoices, having passed on he rejoices. One who has made merit rejoices in both places. He rejoices, he is delighted, on considering the purity of his own conduct.

Idha modati pecca modati katapuñño ubhayattha modati So modati so pamodati disvā kammavisuddhimattano

Verse 17

In this world the evildoer is tormented [by regret]. Having passed on he is tormented [by the suffering of the plane of sub-human existence]. The evildoer is tormented in both places. [Thinking], ‘I have done what is demeritorious,’ he is tormented. He is further tormented on reaching the plane of misery.

Idha tappati pecca tappati pāpakārī ubhayattha tappati Pāpaṁ me katan ti tappati bhiyyo tappati duggatiṁ gato

{Comments ⬇}

Verse 18

In this world he rejoices, having passed on he rejoices. One who has made merit rejoices in both places. [Thinking], ‘I have done what is meritorious,’ he rejoices. He further rejoices on reaching the realm of happiness.

Idha nandati pecca nandati katapuñño ubhayattha nandati Puññaṁ me katan ti nandati bhiyyo nandati sugatiṁ gato

Verse 19

Although a man much recites the scriptures, if he does not act accordingly he is negligently applied [to the practice]. He is like a cowherd counting other’s cattle. He has no share in [the life of] asceticism.

Bahumpi ce sahitaṁ bhāsamāno na takkaro hoti naro pamatto Gopo va gāvo gaṇayaṁ paresaṁ na bhāgavā sāmaññassa hoti

{Comments ⬇}

Verse 20

Although [a man] little recites the scriptures; if he practises in accordance with the teaching; if he has abandoned attachment, hatred, and undiscernment of reality; if he possesses right knowledge [of things according to reality]; if his mind is liberated [from perceptually obscuring states]; not grasping anything in either this world or the world beyond; he has a share in [the life of] asceticism.

Appampi ce sahitaṁ bhāsamāno dhammassa hoti anudhammacārī Rāgañca dosañca pahāya mohaṁ sammappajāno suvimuttacitto Anupādiyāno idha vā huraṁ vā sa bhāgavā sāmaññassa hoti

{Comments ⬇}

 

Index Dhp Vagga 2

Help | About | Contact | Scope of the Dhamma gift | Collaboration
Anumodana puñña kusala!

en/tipitaka/sut/kn/dhp/sut.kn.dhp.01_vara.txt · Last modified: 2019/10/28 13:29 by Johann